Everything Happens by Itself
Does a jnani die?
He is beyond life and death. What we take to be inevitable -- to be
born and to die --
to him but a way of expressing movement in the Immovable, change in
in the endless. To the jnani it is obvious that nothing is born and
nothing dies, nothing lasts and
changes, all is as it is -- timelessly.
You say the jnani is beyond. Beyond what? Beyond knowledge?
Knowledge has its rising and setting. Consciousness comes into being
and goes out of being. It
a matter of daily occurrence and observation. We all know that
sometimes we are conscious and
not. When we are not conscious, it appears to us as a darkness or a
blank. But a
is aware of himself as neither conscious nor unconscious, but purely
aware, a witness to the three
of the mind and their contents.
When does this witnessing begin?
To a jnani nothing has beginning or ending. As salt dissolves in
water, so does everything
into pure being. Wisdom is eternally negating the unreal. To see the
unreal is wisdom.
this lies the inexpressible.
There is in me the conviction: 'I am the body' Granted, I am talking
from unwisdom. But the
of feeling oneself the body, the body-mind, the mind-body, or even
pure mind -- when did it
You cannot speak of a beginning of consciousness. The very ideas of
beginning and time are
consciousness. To talk meaningfully of the beginning of anything,
you must step out of it. And
moment you step out, you realise that there is no such thing and
never was. There is only
in which no ‘thing' has any being on its own. Like waves are
inseparable from the ocean, so
all existence rooted in being.
The fact is that here and now I am asking you: when did the feeling
'I am the body' arise? At my
or this morning?
But I remember having it yesterday too!
The memory of yesterday is now only.
But surely I exist in time. I have a past and a future.
That is how you imagine -- now.
There must have been a beginning.
And what about ending?
What has no beginning cannot end.
But I am conscious of my question.
A false question cannot be answered. It can only be seen as false.
To me it is real.
When did it appear real to you? Now.
Yes, it is quite real to me -- now.
What is real about your question? It is a state of mind. No state of
mind can be more real than
mind itself. Is the mind real? It is but a collection of states,
each of them transitory. How can a
of transitory states be considered real?
Like beads on a string, events follow events -- for ever.
They are all strung on the basic idea: 'I am the body'. But even
this is a mental state and does
last. It comes and goes like all other states. The illusion of being
the body-mind is there, only
it is not investigated. Non-investigation is the thread on which all
the states of mind are
It is like darkness in a closed room. It is there -- apparently. But
when the room is opened,
does it go? It goes nowhere, because it was not there. All states of
mind, all names and
of existence are rooted in non-enquiry, non-investigation, in
imagination and credulity. It is
to say 'I am', but to say 'I am this', 'I am that' is a sign of not
enquiring, not examining, of
weakness or lethargy.
If all is light, how did darkness arise? How can there be darkness
in the midst of light?
There is no darkness in the midst of light. Self-forgetfulness is
the darkness. When we are
in other things, in the not-self, we forget the self. There is
nothing unnatural about it. But,
forget the self through excess of attachment? Wisdom lies in never
forgetting the self as the
source of both the experiencer and his experience.
In my present state the 'I am the body' idea comes spontaneously,
while the 'I am pure being'
must be imposed on the mind as something true but not experienced.
Yes, sadhana (practice) consists in reminding oneself forcibly of
one's pure 'being-ness', of not
anything in particular, nor a sum of particulars, not even the
totality of all particulars, which
up a universe. All exists in the mind, even the body is an
integration in the mind of a vast
of sensory perceptions, each perception also a mental state. If you
say: 'I am the body',
Here it is.
Only when you think of it. Both mind and body are intermittent
states. The sum total of these
creates the illusion of existence. Enquire what is permanent in the
transient, real in the
This is sadhana.
The fact is that I am thinking of myself as the body.
Think of yourself by all means. Only don't bring the idea of a body
into the picture. There is only
stream of sensations, perceptions, memories and ideations. The body
is an abstraction, created
our tendency to seek unity in diversity -- which again is not wrong.
I am being told that to think 'I am the body' is a blemish in the
Why talk like this? Such expressions create problems. The self is
the source of all, and of all --
final destination. Nothing is external.
When the body idea becomes obsessive, is it not altogether wrong?
There is nothing wrong in the idea of a body, nor even in the idea
'I am the body'. But limiting
to one body only is a mistake. In reality all existence, every form,
is my own, within my
I cannot tell what I am because words can describe only what I am
not. I am, and
I am, all is. But I am beyond consciousness and, therefore, in
consciousness I cannot say
I am. Yet, I am. The question 'Who am I' has no answer. No
experience can answer it, for the
is beyond experience.
Still, the question 'Who am I' must be of some use.
It has no answer in consciousness and, therefore, helps to go beyond
Here I am -- in the present moment. What is real in it, and what is
not? Now, please don't tell
that my question is wrong. Questioning my questions leads me
Your question is not wrong. It is unnecessary. You said: 'Here and
now I am'. Stop there, this is
Don't turn a fact into a question. There lies your mistake. You are
neither knowing nor not-
neither mind nor matter; don't attempt to describe yourself in terms
of mind and matter.
Just now a boy came to you with a problem. You told him a few words
and he went away. Did
Wow can you be so sure?
To help is my nature.
How did you come to know It?
No need to know. It operates by itself.
Still you have made a statement. On what is it based?
On what people tell me. But it is you who asks for proofs. I do not
need them. Setting things
lies in my very nature, which is satyam, shivam, sundaram (the true,
the good, the beautiful).
When a man comes to you for advice and you give him advice,
wherefrom does it come and by
power does it help?
His own being affects his mind and induces a response.
And what is your role?
In me the man and his self come together.
Why does not the self help the man without you?
But I am the self! You imagine me as separate, hence your question.
There is no 'my self' and
self'. There is the Self, the only Self of all. Misled by the
diversity of names and shapes, minds
bodies, you imagine multiple selves. We both are the self, but you
seem to be unconvinced.
This talk of personal self and universal self is the learner's
stage; go beyond, don't be stuck in duality.
Let us come back to the man in need of help. He comes to you.
If he comes, he is sure to get help. Because he was destined to get
help, he came. There is
fanciful about it. I cannot help some and refuse others. All who
come are helped, for such is
law. Only the shape help takes varies according to the need.
Why must he come here to get advice? Can't he get it from within?
He will not listen. His mind is turned outward. But in fact all
experience is in the mind, and even
coming to me and getting help is all within himself. Instead of
finding an answer within himself,
imagines an answer from without. To me there is no me, no man and no
giving. All this is merely
flicker in the mind. I am infinite peace and silence in which
nothing appears, for all that appears --
Nobody comes for help, nobody offers help, nobody gets help. It is
all but a display in
Yet the power to help is there and there is somebody or something
that displays that power,
it God or Self or the Universal Mind. The name does not matter, but
the fact does.
This is the stand the body-mind takes. The pure mind sees things as
they are -- bubbles in
These bubbles are appearing, disappearing and reappearing -- without
No particular cause can be ascribed to them, for each is caused by
all and affects all. Each
is a body and all these bodies are mine.
Do you mean to say, that you have the power to do everything
There is no power as separate from me. It is inherent in my very
nature. Call it creativity. Out of
lump of gold you can make many ornaments -- each will remain gold.
Similarly, in whatever role I
appear and whatever function I may perform -- I remain what I
aNisargadatta: the 'I am' immovable,
independent. What you call the universe, nature, is my spontaneous
happens -- happens. But such is my nature that all ends in joy.
I have a case of a boy gone blind because his stupid mother fed him
methyl alcohol. I am
you to help him. You are full of compassion and, obviously, eager to
help. By what
can you help him?
His case is registered in consciousness. It is there -- indelibly.
Consciousness will operate.
Does it make any difference that I ask you to help?
Your asking is a part of the boy's blindness. Because he is blind,
you ask. You have added
But your help will be a new factor?
No, all is contained in the boy's blindness. All is in it -- the
mother, the boy, you and me and all
It is one event.
You mean to say that even our discussing the boy's case was
How else? All things contain their future. The boy appears in
consciousness. I am beyond. I do
issue orders to consciousness. I know that it is in the nature of
awareness to set things right. Let
look after its creations! The boy's sorrow, your pity, my listening
-- all this is one single fact -- don't split it into components and
then ask questions.
How strangely does your mind work?
You are strange, not me. I am normal. I am sane. I see things as
they are, and therefore l am
afraid of them. But you are afraid of reality.
Why should l?
It is ignorance of yourself that makes you afraid and also unaware
that you are afraid. Don't try
to be afraid. Break down the wall of ignorance first.
are afraid to die, because they do not know what is death. The jnani
has died before his
he saw that there was nothing to be afraid of. The moment you know
your real being, you are
of nothing. Death gives freedom and power. To be free in the world,
you must die to the
Then the universe is your own, it becomes your body, an expression
and a tool. The
of being absolutely free is beyond description. On the other hand,
he who is afraid of
You mean that one who cannot die, cannot live?
Put it as you like; attachment is bondage, detachment is freedom. To
crave is to slave.
Does it follow that if you are saved, the world is saved?
As a whole the world does not need saving. Man makes mistakes and
creates sorrow; when it
the field of awareness, the consciousness of a jnani, it is set
right. Such is his nature.
We can observe what may be called spiritual progress. A selfish man
turns religious, controls
refines his thoughts and feelings, takes to spiritual practice,
realises his true being. Is such
ruled by causality, or is it accidental?
From my point of view everything happens by itself, quite
spontaneously. But man imagines that
works for an incentive, towards a goal. He has always a reward in
mind and strives for it.
A crude, unevolved man will not work without a reward. Is it not
right to offer him incentives?
He will create for himself incentives anyhow. He does not know that
to grow is in the nature of
He will progress from motive to motive and will chase Gurus for the
fulfilment of his
When by the laws of his being he finds the way of return (nivritti)
he abandons all motives,
his interest in the world is over. He wants nothing -- neither from
others nor from himself. He dies
all and becomes the All. To want nothing and do nothing -- that is
true creation! To watch the
emerging and subsiding in one's heart is a wonder.
The great obstacle to inner effort is boredom. The disciple gets
Inertia and restlessness (tamas and rajas) work together and keep
clarity and harmony (sattva) down.
and Rajas must be conquered before Sattva can appear. It will all
come in due course,
Is there no need of effort then?
When effort is needed, effort will appear. When effortlessness
becomes essential, it will assert
You need not push life about. Just flow with it and give yourself
completely to the task of the
moment, which is the dying now to the now. For living is dying.
Without death life cannot be.
hold of the main thing that the world and the self are one and
perfect. Only your attitude is faulty
process or readjustment is what you call sadhana. You come to it by
putting an end to
and using all your energy to clear the way for clarity and charity.
But in reality, these all
signs of inevitable growth. Don't be afraid, don't resist, don't
delay. Be what you are. There is
to be afraid of. Trust and try. Experiment honestly. Give your real
being a chance to shape
life. You will not regret.